Chinese
八支的各自体性不混杂，从各自的所在地解脱了障碍，从道位上越来越殊胜，这才是真正的解说。这些都在菩提心中圆满，所以总相是空性且无我。如果如实证悟到这不混杂、圆满、本体无别的状态，那么就会从原本未被改造的法界如是性中解脱。第二部分有十个方面：十力不混杂且圆满，四无畏不混杂且圆满，果的四无量不混杂且圆满，陀罗尼门不混杂且圆满，三摩地门不混杂且圆满，佛的不共法不混杂且圆满，六神通不混杂且圆满，智慧不混杂且圆满，界不混杂且圆满，三身不混杂且圆满。第一部分是：从“力是”到“唯一”。用一个偈颂来表示：诸佛的十力各自的体性是完全不混杂，毫无疑问地压倒一切。这在菩提心中圆满，所以总相是空性且无我。由于通达这不混杂、圆满、本体无别，所以从原本未被改造的如是性，显现出广大遍布的真如。第二部分是：从“无畏”到“唯一”。用一个偈颂来表示：四无畏的自性完全不混杂，是智慧非常稳固。这在菩提心中圆满，所以总相是空性且无我。由于清净地看到这不混杂、圆满、本体无别，并且二利达到究竟，所以从原本未被改造的如是性，显现出心之坛城光明灿烂的真如。第三部分是：从“慈悲”到“唯一”。用四个偈颂来表示：大慈悲的自性完全不混杂，是从痛苦中拯救一切众生。这在菩提心中圆满，所以总相是空性且无我。由于通达这不混杂、圆满、本体无别
English
The individual characteristics of the eight branches are unmixed, liberated from the obscurations of their respective grounds, and become increasingly sublime on the paths and stages, which is the true explanation. All of these are perfected in the mind of enlightenment, so their general characteristic is emptiness and selflessness. If one realizes this unmixed, complete, and indivisible essence as it is, then one will be liberated from the originally unconditioned Dharmadhatu, the suchness itself. The second part has ten aspects: the ten powers are unmixed and complete, the four fearlessnesses are unmixed and complete, the four immeasurables of the result are unmixed and complete, the doors of dharani are unmixed and complete, the doors of samadhi are unmixed and complete, the unshared qualities of the Buddha are unmixed and complete, the six superknowledges are unmixed and complete, wisdom is unmixed and complete, the element is unmixed and complete, and the three bodies are unmixed and complete. The first part is: from "Power is" to "only." It is shown in one verse: The individual characteristics of the ten powers of the Victorious Ones are completely unmixed, undoubtedly overwhelming everything. This is perfected in the mind of enlightenment, so its general characteristic is emptiness and selflessness. Because of the complete understanding of this unmixed, complete, and indivisible essence, the thusness of great expanse, the suchness itself, is manifested from the originally unconditioned suchness. The second part is: from "Fearlessness" to "only." It is shown in one verse: The nature of the four fearlessnesses is completely unmixed, and wisdom is extremely stable. This is perfected in the mind of enlightenment, so its general characteristic is emptiness and selflessness. Because of the pure vision of this unmixed, complete, and indivisible essence, and the ultimate attainment of the two benefits, the suchness of the luminous mandala of the mind is manifested from the originally unconditioned suchness. The third part is: from "Compassion" to "only." It is shown in four verses: The nature of great compassion is completely unmixed, and it is to save all beings from suffering. This is perfected in the mind of enlightenment, so its general characteristic is emptiness and selflessness. Because of the complete understanding of this unmixed, complete, and indivisible essence
Chinese
本初未造作之如是性，是具足二净之真如。大慈之自相是，不与一切相混杂，真实利益他人。此即是于菩提心完全圆满，故总相是空性与无我。此即是，不混杂、完全圆满、体性无别地了知而至究竟，故是本初未造作之如是性，具足二净之真如。大乐之自相是，不与一切相混杂，对先前之事后来无有后悔而清晰。此即是于菩提心完全圆满，故总相是空性与无我。此即是，不混杂、完全圆满、体性无别地了知而至究竟，故是本初未造作之如是性，具足二净之真如。大舍之自相是，不与一切相混杂，无有疑惑而宽广故是平等性。此即是于菩提心完全圆满，故总相是空性与无我。此二者即是，不混杂、完全圆满、体性无别地了知而至究竟，故是本初未造作之如是性，具足二净之真如。第四是，从“总持是”至“性即是”之间，以一个偈颂显示。总持之五百种门之自相是，不与一切相混杂，与意义相关联。这些于菩提心完全圆满，故总相是空性与无我，因此，此即是不混杂、完全圆满、体性无别地了知而至究竟，且无有遗忘，故是本初未造作之如是性，决定意义之真如。第五是，从“三摩地”至“性即是”之间，以一个偈颂显示。三摩地之百千种门之自相是，不与一切相混杂，不从意义之外散乱，故不被对境所夺。这些于菩提心完全圆满，故总相是空性与无我。因此，此即是不混杂、完全圆满、体性无别地了知，且不从禅定中动摇，故是本初未造作之如是性，证悟达到极致之真如。第六是，从“不混杂”至“性即是”之间的
English
The Suchness that is primordially uncreated is the Suchness that possesses the two purities. The self-nature of great love is that it is unmixed with everything and directly benefits others. This is completely perfected in the mind of enlightenment, so the general characteristic is emptiness and selflessness. This is, without mixing, completely perfect, knowing the essence as inseparable to the end, therefore, it is the Suchness that is primordially uncreated, the Suchness that possesses the two purities. The self-nature of great joy is that it is unmixed with everything, and it is clear without regret for the previous matter. This is completely perfected in the mind of enlightenment, so the general characteristic is emptiness and selflessness. This is, without mixing, completely perfect, knowing the essence as inseparable to the end, therefore, it is the Suchness that is primordially uncreated, the Suchness that possesses the two purities. The self-nature of great equanimity is that it is unmixed with everything, and it is equality because it is wide without doubt. This is completely perfected in the mind of enlightenment, so the general characteristic is emptiness and selflessness. These two are, without mixing, completely perfect, knowing the essence as inseparable to the end, therefore, it is the Suchness that is primordially uncreated, the Suchness that possesses the two purities. Fourth, from "Dharani is" to "nature itself," it is shown in one verse. The self-nature of the five hundred doors of Dharani is that it is unmixed with everything and is related to meaning. These are completely perfected in the mind of enlightenment, so the general characteristic is emptiness and selflessness. Therefore, this is without mixing, completely perfect, knowing the essence as inseparable to the end, and without forgetting, therefore, it is the Suchness that is primordially uncreated, the Suchness of definite meaning. Fifth, from "Samadhi" to "nature itself," it is shown in one verse. The self-nature of the hundreds of thousands of doors of Samadhi is that it is unmixed with everything, and it is not distracted from meaning, so it is not robbed by the object. These are completely perfected in the mind of enlightenment, so the general characteristic is emptiness and selflessness. Therefore, this is without mixing, completely perfect, knowing the essence as inseparable, and without moving from meditation, therefore, it is the Suchness that is primordially uncreated, the Suchness of perfected realization. Sixth, from "Unmixed" to "nature itself," the
Chinese
通过一个偈颂来阐述：佛陀的十八不共法的自性，与任何事物都不相混杂，不被他者所夺，具有殊胜的特点。它在菩提心中圆满具足，因此总相是空性且无我。它不混杂、圆满具足，并且证得了本体无别的自在权。因此，它是本初未作的真如，是思慧行持达到究竟的真如。第七是，从“一切解脱”到“唯独是”，通过两个偈颂来阐述：由于从一切障碍中解脱，六大神通的自性，以各种方式不混杂地显现出来。它在菩提心中圆满具足，因此总相是空性且无我。它不混杂、圆满具足，并且本体无别地显现。因此，它是本初未作的真如，是光明清净的真如。具有神通者所知的一切法，其自性都是不混杂的，并且具有各种各样的形态。它在菩提心中圆满具足，因此总相是空性且无我。它不混杂、圆满具足，并且无有显隐地通达一切，智慧达到究竟。因此，它是本初未作的真如，是自显现的真如。这二者如同在《幻化经》中所说的那样，被认为是本净大圆满和任运大圆满。第八是，从“智慧”到“唯独是”，通过一个偈颂来阐述：了知一切所知之相的智慧，其自性是不混杂的，能够在一瞬间了知所有如是和如量的形态，而本体上没有刹那的生灭。它在菩提心中圆满具足，因此总相是空性且无我。因此，自相和总相二者不混杂，圆满具足，以无二的自性，无碍地明了。因此，本初未作的法性真如，是自明觉性的究竟真如。前一个偈颂和后一个偈颂，这两者观察有法之法性，因此也存在着与了知如是和如量的两种智慧相结合的情况。第九是，法界
English
It is shown by one verse that the self-nature of the eighteen unmixed dharmas of the Buddha is unmixed with anything, not stolen by others, and has excellent characteristics. It is completely fulfilled in the mind of enlightenment, so its general characteristic is emptiness and selflessness. It is unmixed, completely fulfilled, and has attained the power of inseparable essence. Therefore, it is the suchness of the primordially uncreated, the suchness of the ultimate wisdom and conduct. The seventh is, from "All Liberation" to "Only Itself," shown by two verses: Because of liberation from all obscurations, the self-nature of the six great abhijñās appears distinctly in all ways without being mixed. It is completely fulfilled in the mind of enlightenment, so its general characteristic is emptiness and selflessness. It is unmixed, completely fulfilled, and its essence appears inseparably. Therefore, it is the suchness of the primordially uncreated, the suchness that is clear and pure. The self-nature of all objects of knowledge of those with abhijñā is unmixed in all ways and has various forms. It is completely fulfilled in the mind of enlightenment, so its general characteristic is emptiness and selflessness. It is unmixed, completely fulfilled, and its knowledge is perfected without obscuration, so it is the suchness of the primordially uncreated, the suchness of self-appearance. These two are considered to be great primordial purity and great spontaneous accomplishment, as they are known in the Sutra of Illusion. The eighth is, from "Wisdom" to "Only Itself," shown by one verse: The self-nature of the wisdom that knows all aspects of knowable things is unmixed in all ways, and it knows all forms of suchness and quantity in an instant, but its essence has no momentary arising or ceasing. It is completely fulfilled in the mind of enlightenment, so its general characteristic is emptiness and selflessness. Therefore, these two, self and general, are unmixed, completely fulfilled, and clearly known without obscuration in their non-dual nature. Therefore, the dharmatā suchness of the primordially uncreated is the ultimate suchness of self-illuminating awareness. The previous verse and this one, these two, because they see the dharmatā of the object of knowledge, there is also a combination with the two wisdoms that know suchness and quantity. The ninth is, the Dharmadhātu
English
From "da." to "nyid kho na," it is shown by one verse: The self-characteristic of the nature of the Dharmadhatu is without substance, but appears inexhaustibly as it is seen. It is perfected in the mind of enlightenment, so the general characteristic is emptiness and selflessness. Therefore, these two qualities are unmixed, and the perfect essence is inseparably equal in the vast Dharmadhatu. Therefore, the suchness of the Dharmata realm, which has not been modified from the beginning, manifests as the non-deceptive reality. Tenth, from "sprul pa" to "nyid kho na," it is shown by three verses: The self-characteristic of the ultimate result, the Nirmanakaya, is completely unmixed, without substance, appearing according to what is to be tamed for the benefit of beings, and is continuous. It is perfected in the mind of enlightenment, so the general characteristic is emptiness and selflessness. Therefore, the self and the general are unmixed, and the perfect essence is inseparably clear as great compassion. Therefore, the suchness of self-awareness, which has not been modified from the beginning, is the uninterrupted play of reality. The self-characteristic of the Sambhogakaya is completely unmixed, and is the perfection of the qualities of the field and enjoyment. It is perfected in the mind of enlightenment, so the general characteristic is emptiness and selflessness. Therefore, the two characteristics of self and general are unmixed, and the perfect essence is inseparably perfected in detachment and clarity. Therefore, the self-manifest suchness, which has not been modified from the beginning, is the ultimate reality of self-aware great bliss. The self-characteristic of the liberation Dharmakaya is completely unmixed, free from all elaboration, and even the mere clinging to the Dharmadhatu and wisdom is completely pure, it is self-born wisdom. It is perfected in the mind of enlightenment, so the general characteristic is emptiness and selflessness. Therefore, these two characteristics are detached and unmixed, and the perfect essence is inseparably clear as a single bindu. Therefore, the stainless pure suchness, which has not been modified from the beginning, manifests as the reality of self-born awareness as it is. Third, from "thams cad" to "nyid kho na," it is shown by one verse: In short, the path and the Victorious Ones'